CHAPTER IX. TALISMANS

Words are the symbols of ideas, and bear the same correspondence to the physical brain as matter does to spirit, a medium of expression, and are subject to continual change in their application and meaning, in exact proportion to the changing mental and moral condition of the people. As the planet, as well as man, is continually progressing, so must there be a higher and nobler conception of ideas. Hence, words or expressions must change, to convey the progressive spirit, that is constantly taking place. Therefore, it is always interesting, as well as valuable, for the Occult student to go to the root of each word connected with his philosophy, in order to learn the real sense in which the word was used by the ancients, from whom his mystic lore has descended. The true meaning, as well as the words themselves, have become as mystical as the lore itself. Hence, each student must commence as a beginner in any foreign language, which he does not at present understand. In following this method of procedure he will, at least, escape the dense and interminable confusion of modern opinions upon subjects of which the writers thereof, are partially or wholly ignorant.

No better illustration of this can be afforded than by the word "Talisman," derived from the Greek verb "teleo," which means, primarily, to accomplish, or bring into effect. But, in its real, and therefore higher, sense, it means to dedicate, consecrate, and initiate into the arcana of the temple mysteries. But, in the present day it means a piece of imposture, connected with some magical hocus pocus of the ignorant and superstitious mind, a vulgar charm, that is supposed to bring the owner thereof some material benefit, irrespective of his mental, magnetic, and moral condition, "and," says the learned Webster, after describing his idea of such things, "they consist of three sorts, astronomical, magical and mixed." But in what sense the "astronomical" differed from the "magical" we are not informed, nor is any light thrown upon the peculiar nature of that class designated as "mixed." In fact, the lexicographer so mixes up his definitions that, we are unable to distinguish anything in particular, but his own individual ignorance.

So it has become, in every branch of learning. Words and their meanings have become so mixed in their use and application, that, the world is full of discords and misunderstandings, which lead into dissensions and contention, among all schools of thought, sects, and isms; and lastly, though not the least serious, it has reached into the close relations of the human family.

All writers and speakers, as well as the readers and listeners, should acquaint themselves with the derivation and meaning of words.

The fact stands very clearly defined that, Talismans are confused in the minds of the present generation with magical charms, which depend for their effects, upon the power of the idea or thought, which the formulating magician impresses upon the substance of which they are composed. If the magical artist be expert, and endowed with an exceedingly potent will, his charm may become very powerful, when worn by the person for whom it was prepared. But, if this one grand essential be lacking, no amount of cabalistical figures and sacred names will have any effect, because, there can be no potency in symbols apart from the ideas and mental force they are capable of arousing in the mind of the maker. Solomon's Seal is no more powerful, when drawn upon virgin parchment, with a weak will, or in a mechanical state of mind, than a child's innocent scribbling upon its slate. But, if the artist realizes the mysteries symbolized by the interlacing triangles, and can place his soul en rapport with the invisible elements they outwardly represent; then, powerful effects are often produced.

I am sorry to say that, the knowledge of charms is not confined to the creation of beneficial talismans. Its perversion has led to the diabolical practices of the Voodo and Black Magician, whose work is wholly, either for gain or revenge. Nothing, but the most extreme selfishness lies beneath such immoral practices, but, as there must be a light to reflect a shadow, so a charm must follow a talisman. Magical charms, then, are simply natural objects, possessing but little active virtue in themselves, but, owing to the mediumistic nature of their substances, are endowed with artificial powers, of temporary duration, by virtue of the idea and thought impressed upon them, through the mental magic of the maker; and in this sense, a charm must be clearly distinguished from "teleo," the Talisman. The very names suggest their difference, and, above all other men, students in Occultism should strive to become thoroughly educated in the true sense of the term, MEN OF LETTERS, by virtue of (as Ruskin calls it) "the kingship of words." "Charm" is derived from the Latin "carmen," a song that fascinates, and means to control by incantation, to subdue; while Teleo concerns the secret powers and wisdom of consecration and initiation. It is because of modern misuse of antique terms that, we have considered this somewhat lengthy explanation necessary, in order to clear away the accumulated debris of the ages, from the true foundation of our present study.

A Talisman is a natural object, containing the elemental forces of its own degree of life, in a state of intense activity, and capable of responding to the corresponding quality of life, OUTSIDE OF ITSELF, that emanates from the same spiritual state, either by sympathetic vibration or antagonistic currents, the nature, power, quality, and degree of life, which the various natural objects represent, being a part of the temple curriculum of initiation. Hence, the name, by which the latent power of these natural objects became known, was in strict harmony with the facts involved.

In order to prevent any possible misconception upon the subject, let us briefly restate the definition in a different way: A Talisman is the exact antipodes of a charm. This latter is the artful and temporary result of man's mental power; the former, the natural production of universal Nature, and as permanent and enduring as the substance of which it is composed, DURING THE PRESENT CYCLE. And yet in some sense, it may be quite correct to say that, a Talisman ACTS LIKE A CHARM, and vice versa, that charms ACT LIKE A TALISMAN, providing that, the real vital difference between them, is maintained in the statement.

Now that we have our subject clearly defined, let us carefully examine HOW AND IN WHAT SENSE a given natural object becomes Talismanic, for it must appear self-evident to all that, one and the same substance cannot constitute a Talisman for everyone, and for everything. They must naturally differ, as widely in their nature and quality, as mankind differ in physical, mental, moral, ethical, and temperamental, development. And, yet, though, man may so differ from his fellow man; the ignorant Esquimau, killing seals in his kayak, may belong to the same spiritual quality of life as the Harvard professor, who obtains his subsistence by daily discourse upon the sublime harmony of the infinitely small with the infinitely great, throughout the manifested universe of matter, and wherever we find this KINSHIP of the spirit, we shall find the same identical Talisman acting alike upon each, whenever they shall come en rapport with it. Mental, moral, and physical development, never alter the real nature of the internal man. Culture only brings to the surface, into active use, the latent possibilities lying concealed within the human soul. It only allows him to exercise his functions upon different planes, and with different effect.

Every natural department of Nature corresponds to some peculiar specific quality and degree of life. These have been divided, for the sake of convenience, into four primary groups; and each group again subdivided into three, corresponding to the four cardinal, four succedent, and four cadent houses, of the astrological chart; therefore, the twelve signs of the Zodiac; these constituting the Cycle of Necessity within physical conditions, wherein, the ever-measuring or decreeing tidal flow of life from solar radiation throughout the year, represents the twelve groups of humanity, of lower animated Nature, of vegetation, and crystallized gems. Every human being is ushered into the world under the direct influx of one or more of these celestial divisions, and by virtue of the sign occupying the horizon at the moment of birth, absorbs such influx, and becomes endowed with a specific polarity, by virtue of which, lie ever afterward, during such expression within physical conditions, inspires with every breath, that specific life quality from the atmosphere, corresponding to the same degree of the universal spirit. Consequently, that gem, or those gems, representing and corresponding to HIS HOUSE OF LIFE, become to him, a Talisman, because of their relationship—their spiritual affinity. These are all given in the second part of Vol. I. THE METALS never become Talismanic, because of their comparatively negative degree of life, and for this reason also, they make the most powerful charms. Certain combinations of metals, and in proper proportions, increase the potency and magnetic influence of a charm; and here, too, the laws of antipathy and affinity come into practical use.

A true expert will know his metals, or metal, and his client, before commencing his magical work.

Those persons who derive most virtue from a Talisman are those who belong to the most sensitive, or interior state, within such degree of life, and who are dominated by one sign only. Thus, if we find one sign occupying the whole of the House of Life, or practically so, as when the first face of a sign ascends, we may be sure, other things not interfering, that such a native will receive great benefit from wearing its Talismanic gem. If a person of good intellectual powers and sensitive spirituality, be born when the lord of the ascendant occupies the RISING SIGN, as, for instance, Mars in Aries, or Sun in Leo, we may be sure that, the Talismanic gem, in their case, will be exceedingly powerful, because, all the Astro-physical conditions are then most favorable for the expression of natural forces, and, if worn upon, or near that part of the body which the sign rules, the power and influence is more powerful and beneficial.

In wearing them, take them to you as a part of yourself, a part of your higher self, a thing to be heeded, listened to and obeyed. They will usually make their presence most pronounced when something arises to disturb the harmonious vibrations that naturally and quietly go on between the person and the interstellar spaces above. They are like the sensor and motor nerves—they never make their presence known, except, when danger encroaches.

Having explained in what sense gems become talismanic, we have now to disclose the modus operandi—THE HOW.

The gems contain the life quality of their own astral nature. Man, as a higher expression, only, of the same universal biune life, contains the same. Like two electric currents, MAN, THE POSITIVE POLE (comparatively), attracts unto himself THE MINERAL LIFE OF THE GEM, which thus, becomes the negative pole. A complete circuit is formed and maintained, as long as they remain in contact. Gems belonging to a different quality of life, not being en rapport with his astral state, have no good effect, because, no current flows between them. Thus, the Talisman acts in unison with the psychic, or soul-principle, of man, aiding the organism to sustain health, stimulating the mental perceptions, and spiritual intuition, and affording in a remarkable manner, many premonitions of coming danger, when the individual is sufficiently sensitive to perceive them. And now, per contra, as there are gems that act in sympathy with man, there must be, and in fact are, gems that act upon contrary principles; i.e., antagonistic, and these belong to purely antagonistic elements, as Air to Earth and Fire to Water, unless the native be born under BOTH forces, as Mars in Cancer rising, or the latter part of one sign and nearly the whole of another of an opposite nature, occupying the ascendant. Such natives are pure neutrals, and such might wear the gems that belong to the most powerful planet of the horoscope, or that triplicity holding the most planets; then, they are usually combined, the planet and the triplicity.

There are, of course, innumerable substances, more or less, capable of talismanic virtue to particular individuals. But those gems, and similar ones, that are given in "The Light of Egypt," Vol. I, are the most powerful. To these may be added the opal, under Scorpio; the garnet, under Aries; and the turquoise, under Cancer, when Saturn is therein; and the aquamarine, under Pisces; and among the temporary talismans of vegetation we may add that, the young shoots, bearing the flower and seed vessels, are the portions of chief virtue, and the young shoots of trees. These are often used in locating mines, wells, oils, etc., that lie hidden beneath the surface of the earth, and in the hands of a negative, sensitive person, seldom fail to reward the searcher with success. These should always be gathered when their ruling correspondences are rising, or, BETTER STILL, CULMINATING UPON THE MERIDIAN. These will be explained in the chapter on The Magic Wand.

We have now reached the limits of our present study, and have only to state that all gems, like the human organism, are in one of three conditions: alive and conscious, asleep and UNCONSCIOUS, or dead and powerless. These conditions can only be discovered, in stones, by the trained lucid or the instructed neophyte. Stones that are sleeping require to be awakened. This, also, can only be done by the trained student or Adept. Those that are dead, are USELESS as Talismans, no matter how beautiful they appear as ornaments.

Gems and stones are also sexed, and those who wear them would receive the best effect if they should wear those of opposite sex, although either is powerfully potent in their influence upon the individual. How very ignorant the children of men are, of the subtle, silent, yet obedient servants, that everywhere, surround them. Here, again, that Divine spark, which lies embedded within the crystallized forces of Nature, is exerting its subtle, spiritual influence, in making man's very selfishness, and love of ornament and show, a means, to bring forth these silent monitors, knowing ere long that, their true power and potency will be known, and consciously utilized by him, as potent factors in his soul's evolvement and physical development.

The twelve representative gems within the cold stratas of matter, stand as the material representatives of their stellar counterparts in the sky, and constitute the beautiful, glittering, but crystallized, Zodiac of man's physical anatomy.

CHAPTER X. CEREMONIAL MAGIC

The above title has been selected, chiefly, because, in most works treating upon magic we find it wrongly used, and therefore, take the opportunity of explaining the matter, for, there were no such terms in the vocabulary of the ancient Magi.

It is unfortunate, that, words of ancient origin are not more carefully used, and that, we should attach so many different meanings to the same word. The terms "ceremony" and "ceremonial" are nothing more nor less than, what that eminent critic, John Ruskin, would designate as "bastards of ignoble origin," which, somehow or another, have usurped the places of "rite" and "ritual." The word "rite" has descended to us from the Latin "ritus" of our Roman ancestors, and they received it from the more ancient "riti" of the Sanskrit, the Greek equivalent of which is "reo," and means the method or order of service to the gods, whereas, "ceremony" may mean anything and everything, from the terms of a brutal prize fight to the conduct of divine service within the church. But, no such chameleon-like definition or construction can properly be placed upon the word "rite," for it means distinctly, if it means anything at all, the serious usage and sacred method of conducting service in honor of the gods, or of superiors, and requires the attendance of the prophet or priest, or some one duly qualified to fulfill such sacred functions for the time being. The ritual of magic, then, is the correct title of this present study, and as such, we shall, henceforth, term it as we proceed with the course.

Man is especially, and above all creatures, an organizing force, and when to this fact, we add the most interior and powerful of his sentimental instincts—veneration for the powers that be, and for the higher, invisible forces of Nature, his "religiosity," as it has been aptly termed, we cannot wonder that, the earliest races of which we possess any record are chiefly distinguished for their imposing and elaborate religious rites. In fact, it is to the stupendous temples and a colossal sacerdotalism, that, we are indebted for nine-tenths of the relics and records which we possess of them. So true is this that, from what we have been able to discover, we are quite justified in asserting that the ancient races were, above all other things, a profoundly religious people. The temple was the center around which revolved all their genius and art, and the sacred edifice became their grandest achievement in architecture, and its high priest the most powerful individual in the state. In fact, it was in consequence of the real power invested in such sacred office that it was so intimately connected with the throne, and why royalty so frequently belonged to the priesthood or exercised priestly functions. And there can be no real doubt, but that, amongst the pastoral and more spiritual races of Earth's earliest inhabitants, the priest, by reason of his superior wisdom, was the first law-giver; and, by virtue of his sanctity of person and elevation of mind became their first, primitive king, a patriarchal monarch, whose scepter and symbol of power was the shepherd's peaceful crook; just as among the ruder nomads of the inhospitable North, we find the greatest hunters invested with the dignity of chief, whose significant symbol and scepter of royalty, upon their Nimrod thrones, was the trusty, successful spear. And the times in which we live have bad their full effect upon these symbols, so significant of rule. The monarch has transformed the spear into the less harmful mace, while the Church has added an inch of iron to the crook. Therefore, the former has become less war-like, and the latter less peaceful, and, verily, in actual life we find them so,

The patriarchal sire, head of the tribal household, was the original priest; and the hearthstone the first altar around which the family rites were performed; and from this pure and primitive original have been evolved, through progressive ages, the stately temple and the sacred person of the despotic pontiff; from the sincere prayer the pure aspirations of the human heart and the joyous offerings of fruits and flowers to the invisible powers around them; and from the souls of their beloved ancestors has arisen the costly and complicated ritual of theology. And, if the theologians of to-day really knew the lost, secret meaning of their complicated rituals, and the unseen powers lying behind their external symbols, their anxieties for the continued life of their dying creeds would be turned to new hopes and faith, which could be demonstrated to their equally blind followers; that, that which they were teaching they knew, and could practically use the knowledge given forth in their sanctuaries; and, instead of offering up their supplications to an imaginary, personal Deity, their words, rites, and ceremonies, would take on the form and power that such should command, and they would become truly, what their title really means, a doctor of the soul. Then could they, intelligently, lead and direct the souls of their followers to the path of Christ (Truth), which leads up to salvation; not a vicarious atonement, but gaining the at-one-ment through the individual soul's development to a conscious relation, to that Divine spirit, we call God, where it can say "I know."

Out of those simple gifts, which were the spontaneous offerings of loving remembrance and unselfish charity, have grown the prayers, penances, sacrifices, and servile worship, of sacerdotalism. Out of the paternal consideration and love of the aged sire has evolved the haughty, chilling pride of the selfish, isolated priest, and which reflects its baneful influence upon the worshipers at their feet. They have also changed their once sacred, faithful, and reverent, obedience into suspicion and distrust, and with the educated to utter disgust. The light has been extinguished, and priest and people alike are groping about in darkness.

It is strange, yea, passing strange, the amount of human ignorance and folly that is revealed. When we look upon this picture and then upon that, verily we cannot help but ask the question, is mankind really progressing? We know that it is; we are keenly alive to the truth that the Anthem of Creation sounds out "Excelsior"—"move on," but how, and in what way (SPIRITUALLY) we fail to comprehend. The cyclic development of the human soul is an inscrutable mystery.

All the considerations above presented must be thoroughly weighed and understood in order to arrive at the true value of "the dogma and ritual of high magic," as Eliphas Levi terms it; because, amid the vast array of tinselled drapery, the outcome of man's vain conceit and bombastic pride, we shall find very little that can be considered as vital and really essential to the rites of magic. The show, the drapery, the priestly ornaments and instruments, are to the really spiritual Occultist, but, as sounding brass and a tinkling cymbal. That they had, and still have, their legitimate uses, is true, but these uses do not concern magic, per se, nor its manifold powers. They awed the popular mind, and impressed upon the masses a due reverence for the powers that be. They were instrumental in holding the untrained passions of the common herd in check, by a wholesome fear of summary vengeance from the gods, so that this pageantry of magic, the outward priestly show, was more of a politic development than a spiritual necessity, an astute but, philosophical method of enabling the educated few to govern the uneducated many. And it was only when the educational and initiatory rites of the temple became corrupt, and the priest became the persecuting ally of the king—when, in real fact, the priest lost his spirituality in the desire for temporal power and place, that the people began to disbelieve his professions and rebel against his tyrannical control.

The powers that be, are now wielding their sword of justice, and unfurling the knowledge of freedom and truth to the aspiring mind of man. He has begun to feel his bondage and the yoke of oppression. The words of promise and love, instead of lifting him up to the God he has been taught to worship, bow him down in slavish obedience to his priest. Mankind cannot remain in this mental and spiritual darkness much longer. Already I see the break of day, the dawn of a new life, a new religion; or, rather, the re-establishing of the true, which is as old as Time itself. There is but One Law, One Principle, One Word, One Truth and One God.

The original requirements for the office of priest, and the rites of magic, were, as shown, a primitive, i.e., pure mind; one that had outgrown the lusts and passions of youth, a person of responsibility and experience; and even to this day the priest of the Roman Church is called by the familiar title of "father." And as Nature does not alter her laws and requirements in obedience to the moral development of the race, we may rest assured that the same requirements, of ten thousand years ago, still hold good to-day. You may enter your magic circle, drawn with prescribed rites, and you may intone your consecrations and chant your incantations; you may burn your incense in the brazen censer and pose in your flowing, priestly robes; you may bear the sacred pentacles of the spirit upon your breast and wave the magic sword to the four quarters of the heavens; yea, you may even do more—you may burn the secret sigil of the objurant spirit; and yell your conjurations and exorcisms till you are black in the face; but all in vain, my friend—all in vain. It will prove nothing but vanity and vexation of spirit unless the inward self, the soul, interblends with the outward Word, and contacting by its own dynamic intensity— the elemental vibrations of Nature—arouses these spiritual forces to the extent of responding to your call. When this can be done, but not until then, will your magical incantations have any effect upon the voiceless air. Not the priestly robes nor magic sword, not the incantations, WRITTEN WORD, nor mystic circle, can produce Nature's response to Occult rite; but the fire of the inward spirit, the mental realization of each word and mystic sign, combined with the conscious knowledge of your own Deific powers—this, and this only, creates Nature's true magician.

Who and where can such be found? Are they so few that the echo answers back "Where and who?" Yet, there are many such upon the Earth at the present time, but the present mental conditions forbid them making their identity known. They would not be recognized and accepted as the TRUE teachers, but reviled and persecuted and dubbed as insane. But silently, they are sowing the seed of truth that will spring up and bear fruit, where and when least expected.

Because evil is so active, truth is not lying dormant. The spirit of God, that Divine spark of Deity within every human soul, never sleeps, never rests. "On and upward" is its cry. "Omnia vincit veritas."

The grand sublimity of man's conception of at-one with the Infinite Father, at-one with the limitless universe of being, at-one with, and inheriting, all the sacred rights and inalienable prerogatives of the ineffable Adonai of the deathless soul, is the only test of man's qualification for the holy office; for, as Bulwer Lytton has truthfully said, "the loving throb of one great HUMAN HEART will baffle more fiends than all the magicians' lore." So it is with the sacred ritual. One single aspirational thought, clearly defined, outweighs all the priestly trappings that the world has ever seen.

The success of all incarnations depends upon the complete unison of VOICE and MIND, the interblend of which, produces the dynamic intonation, that chords with the inward rhythmic vibrations of the soul. Once this magical, dynamic, vibration is produced, there immediately springs into being the whole elemental world belonging thereto, by correspondence. Vocalists who hold their audiences spellbound do so by virtue of the magical vibrations they produce, and are in reality practical, even though unconscious, magicians. The same power, to a degree, lies in the voice when speaking, the graceful movement of the hand when obeying the will, and the eye rays forth the same dynamic power and becomes magical in its effects.

These powers are exercised more upon the physical plane, and no better illustration can be given, than, the power man is able to exert over the animal when gazing into its eyes.

Here, as well as in incantations and invocations, within the power of the will, lies the success or failure.

At this point it may be asked, what, then, is the use of magical rites, of symbols and priestly robes? We answer, in themselves alone, nothing, absolutely nothing, except the facility and convenience we derive from system, order and a code of procedure. To this may be added the mental force and enthusiasm of soul which such things inspire, just as men and women may feel more dignified, artistic, and refined, when dressed in accordance with their ideas. So may the average priest feel more priestly, holy; and consequently, more powerful mentally; when arrayed in the robes of his office and surrounded by the outward symbols of his power and functions. But, in themselves alone, there is not, nor can there be, any real virtue. The same may be said of the incantations. The words used in their composition are the hieroglyphics of mystical ideas. Therefore, the correct pronunciation of the words or the grammatical construction of a sentence is nothing, if the underlying idea is conceived in the mind and responded to by the soul. Will and motive form the basis of true magic.

One word more and we have completed our subject. Magic swords, rings, pentacles, and wands, may, and often are powerful magical agents in the hands of the magician, by virtue of the power, or charm, that is invested within them when properly prepared; but apart from such preparation, by those who know, they are as powerless as unintelligible incantations.

All the foregoing are aids, but if physical manifestations of magical forces be required, there must always be present the necessary vital, magnetic pabulum, by means of which such phenomena are made to transpire; and in every case, to be successful, the assistance of a good natural magician, or seer, is necessary; for without this essential element the whole art, in its higher aspects, becomes abortive.